OUR NEW NORMALITY - Reflections for a hot and sunny summer
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate a more altruistic, kind and wise mind, accepting the ever-changing circumstances of our condition.
Tashi Delek, I pay hommage to all the buddhas and bodhisattvas.
I congratulate all my beloved friends: most of us have finally arrived in a new normality - a hot and sunny summer.
All of us deserve a good rest and holiday. I encourage you to enjoy it with full awareness and gratitude, also trying to provide happiness to our neighbors. The best way to bring others happiness is to cause them no suffering: that way you will feel better and be happy as a clam at high-tide.
However, we can still feel the post-pandemic, a time of duality between fear and anxiety. We fear that we may fall ill, and we long to enjoy our holiday time, enjoying the outdoors with friends. It is normal for us to feel fear at this time.
As Nelson Mandela said:
“Courage is not the absence of fear, but the triumph over it. The brave man is nothe who does notfeel afraid, but he who conquers that fear."
But behind fear hides another great mystery, because sanity is the underlying brother of fear. You are afraid you might get infected - but in reality, you want to ensure your own health and that is why you become more aware of it.
You are afraid to be the first in saying “I love you” when you fall in love, but really you just want to ensure the desired response.
You are afraid of falling in love again (after having had your heart broken three times)but in reality, you want to be assured of love and that nobody will break your heart again.
So actually, you are not a person full of fear but a person who “wants to be sure”; even if you rarely feel safe because you have never gone beyond fear, nor do we know what defines fear or where it comes from.
Fear appears where there is no trust. Fear appears where there is no love. Fear appears where there is selfishness or selfish interests - since we are afraid of losing or fear not gaining something.
Where there is no ego, there is no desire to gain or fear of losing something. Neither can there be any illusions or disappointments: one merely experiences a loving life, full of perpetual peace.
Where there is no fear, love and trust appear naturally. Relationships are direct and established from heart to heart. Communicating in a sincere and firm manner with others allows for a better world; because – as has been clearly shown to us during the pandemic- the world works best through cooperation, not competition.
Fear is an excess of love, just like attachment is a destructive form of love – inflicting only suffering upon us, it contradicts the true nature of love: the simple desire to be happy.
Both fear and attachment are shadows of ignorance. Obscuration, or ignorance, is the innate opponent of wisdom. Unfortunately for ignorance, it competes against wisdom with no hope of ever winning the battle! Because wisdom acts as light; and when light shines, the darkness disappears naturally. So don't fight the shadows, but instead look for the light of wisdom. You will find this light only on the path of Dharma, so concentrate on Dharma and let go of the rest. As they say: “Water you don´t have to drink, let it flow.”
Life is a great opportunity. I know it sounds like a cliché, but its true! Everything that accompanies this life is yet another gift.
This body is a marvelous piece of work: we must nourish it, take good care of it, accept it and be grateful. All the people and circumstances which cross our path, are great teachers to us; even the people we dislike! As an example, I will tell you an anecdote from the Buddha´s life:
There was a disciple who one day approached and declared before Buddha his courage and good will towards others, saying that he was willing to give away all his material and spiritual wealth to others – to everyone except his neighbor (because his neighbor was a wicked man and did not deserve such gifts).
Buddha responded forcefully to the disciple, saying: "Forget “all others”! Just dedicate yourself to giving to your neighbor. The day you have the capacity to give freely to your neighbor, you will be able to give to the whole world unconditionally.
The man felt slightly embarrassed, as he hadn´t expected such an answer. But he unquestioningly followed his teacher´s advice and dedicated himself every day to attending unconditionally and giving benevolent love to his neighbor. Shortly after he began to feel much better, life became less cumbersome and more bearable, and he advanced swiftly in his meditations. He came to understand his teacher's advice and developed great devotion for Buddha.
As Thich Nhat Hanh he said:
“You are me, and I am you.Isn’t it obvious that we “inter-are”?You cultivate the flower in yourself,so that I will be beautiful.I transform the garbage in myself,so that you will not have to suffer.I support you;you support me.I am in this world to offer you peace;you are in this world to bring me joy.”
Just like that, every moment of life we should be full of gratitude; we have no reason to feel disappointed when we have full opportunity to create a meaning in life and raise awareness.
We all need a reason to awaken. Buddha awoke from the illusion of years of palace life, thanks to the vision of old age, disease and death.
Our encounter with the pandemic has also awakened in us wisdom and goodness; we had to learn to slow down the rhythm of life because the speed we were moving at was unsustainable. We were born to live - and even though death is certain for all of us - in order to live, we must learn to settle down and take advantage of each and every moment and situation in life.
It is absurd to let ourselves be carried away by the current. Changing the direction of the current is a very worthwhile task, but in the meantime we can start by changing the direction of our own life for the better, because it is ours.
Like Jimmy Dean said:
I can't changethe direction of the wind, but I can adjustmy sails toalways reach my destination.
Let us meditate in these times, and investigate into the depths of our being, connecting with our true nature and learning to live our own life well.
Since our time is limited, we must make the most of life and not waste it to anguish and animosity when we could be living in peace and harmony.
It is the only life we have and we should not let it go to waste.
An example: without seed there is no harvest, without water there is no coffee, without beginning there is no end, and so this life - sooner or later - will also come to an end. For its duration there will be plenty of pain that cannot be avoided, and so - in one way or another - we all surrender to it.
We can create a physical and psychic space that allows our life to run its course until completion.
In this way, rather than rejecting the process of aging and dying, they can become part of a growth process and allow us to learn - until our last moment - to live well in order to die better.
We know death is only natural; it is an essential part of our nature, it´s part of “the deal”, which is why we need to adapt to it, grow with it, and give it space.
This is also why we should discover what motivates us, we can aspire to live a great life so that we live each single day with more clarity and enthusiasm. This is the only life we have.
No matter how much we prepare: there will always be a surprise! Life launches challenges at us, to surprise and change us.
We have two options in facing the challenge: One is to give in to it, accept that the challenge is bigger than we are and take the role of victim; the other option is to turn it into an instrument for personal growth - because every problem we face carries a message and a lesson. We have the power to turn even the worst situation in our lives into an important occasion, even a triumph.
Try to transform your anguish into flowers: beauty can be found anywhere. When we experience the loss of a loved one, the loss is irreversible – but it is an essential part of life. If we don't lose a loved on today, it will be tomorrow.
In the meantime, we can learn that we can no longer reject this reality without rejecting ourselves. All efforts necessary to live life as a human being gave rise to all wisdom: the need for food gave rise to the kitchen, the need for refuge gave rise to the house, the need to escape suffering gave rise to the Dharma, and the need to alleviate pain gave rise to medicine….
Wisdom and courage reside within all of us, we must explore them fully and make the most of our human life, even on holiday!
As samsaric beings, giving up our samsaric fun would be a major challenge, especially at a time like now when some of us are just coming out of a long confinement.
It is normal for us to want to enjoy the outdoors and nightlife. As long as we do it with full conscience, moderation, consideration, compassion, and benevolent love towards all around us, we will avoid getting “kidnapped” by Samsara. It will save us a lot of energy and we will have a happy and fruitful summer.
Now I want to share with you an ancient, centuries-old teaching, so you may have a happy summer, full of reflections. The story is full of Tibetan wisdom and is written in the form of a dialectical dialogue.
***
Paraphrase of “Advice from an Experienced Old Man”
These teachings on suffering are from Advice of an Experienced Old Man (Nyams-myong rgan-po'i 'bel-gtam) by the precious master Gungtang Rinpoche (Gung-thang-tshang dKon-mchog bstan-pa'i sgron-me) (1762–1823). Containing many parables, they flow as a story in verse form, based on scripture. The main point of the teaching is to help us to develop renunciation and the determination to be free, and in general to lay the ground for bodhichitta to attain enlightenment for everyone's benefit.
Homage to the untainted Buddha who has abandoned the seeds of rebirth uncontrollably recurring from the force of karma and disturbing emotions and who, consequently, does not experience the sufferings of old age, sickness, and death.
In the middle of the vast, lonely, wild plain of samsara lives an old man visited by a young lad, proud of his youth and health. They have this discussion.
“Hey old man, why do you act, look, and speak differently from others?”
To that, the old man replies, “If you say I act, walk, move, and speak differently, do not feel you are flying in the sky above. Land back down on the same earth as me and listen to my words.”
The old man continues, “A few years ago, I was much stronger, more handsome, and more vigorous than you. I was not born the way I am now. If I ran, I could even catch up with flying horses.”
“If I caught something, I could even catch bare-handedly yaks of the nomad lands. My body was so flexible, I could move like a bird in the sky. My body was so fit, I looked like a youthful god. I wore the brightest colored clothes and loads of ornaments of gold and silver, ate tons of delicious food and sweets, and rode mighty steeds. I hardly ever sat alone without playing, laughing, and enjoying myself. Hardly any happiness exists that I have not experienced.
“At that time, I never thought of the impermanence of my life or about my death. Nor did I expect to go through the suffering of old age as I am now.”
“Living with the distraction of involvement with friends, parties, and having a good time, old age sneaks up and overcomes you in the midst of the sound of your laughter.”
“When we become very old, we dislike our own selves when we look in a mirror. At that time, our bodies and minds become weak. Our bodies begin to degenerate from head to toe. Our heads are bent as if always receiving a vase initiation.
“The white hair on my head, with no black left, it is not a sign of purification. It is the arrow of frost from the mouth of the Lord of Death, which has landed on my head. The lines on my forehead are not the creases on a pudgy infant drinking milk from his mother. It is the count by messengers of the Lord of Death of how many years I have already lived. When I squint, it is not because smoke is in my eyes. It is a sign of being helpless with the degeneration of my sensory powers. When I try to make a big effort to hear with my hand by my ear, it is not because I am making a secret communication. It is a sign of the degeneration of my hearing.
“When I dribble and snot comes from my nose, it is not a pearl adornment on my face. It is a sign of the thawing of the ice of youthful vigor by the sunshine of old age. Loosing my teeth is not a sign of cutting a new set like a young child. It is a sign of the wearing out of the tools of eating which the Lord of Death is putting away. When much saliva comes out and I spit when I talk, it is not like sprinkling water on the earth to clean it. It is a sign of an end of all the words I shall say. When I speak incoherently and stumble over words, it is not that I am speaking a strange foreign language. It is a sign of my tongue being tired with a lifetime of idle chatter. “When my appearance becomes ugly, it is not that I am trying to hide behind the mask of a monkey. It is a sign of the total degeneration of the body that I have borrowed. When my head shakes a lot, it is not that I am disagreeing with you. It is a sign of the overwhelming power of the stick of the Lord of Death that has hit my head. When I walk bent over, it is not that I am trying to find a needle I have lost. It is a clear indication of the degeneration of the element of earth in my body. “When I get up rising on my hands and knees, I am not imitating a four- legged animal. It is because the support of my feet is no longer sufficient. When I sit down, it is like dropping a bag of something. It is not that I am angry with my friends. It is the loss of control of my body.
“When I walk slowly, I am not trying to walk like a great statesman. It is because I have lost the complete sense of balance in my body. When my hands shake, it is not that I am waving my hands out of greed to get something. It is a sign of the fear of everything being taken away from me by the Lord of Death. When I can eat and drink only a little, it is not because I am miserly or stingy. It is a sign of the degeneration of the digestive heat at my navel. When I wear light clothes, it is not an attempt to imitate athletes. It is because the weakness of my body makes any clothes a burden to wear.
“When breathing is difficult and I get out of breath, it is not that I am healing someone by blowing a mantra. It is a sign of weakness and exhaustion of the energies in my body. When I do very little and have few activities, it is not from intentionally controlling my activities. It is because of the limit of what an old man can do. When I am very forgetful, it is not because I think others unimportant and look down on them. It is a sign of the degeneration of the consciousness of my memory.
“O young man, do not tease and make fun of me. What I experience now is not exclusive to me. Everyone experiences this. You wait and see; in three years, the first few messengers of old age will come to you. You will not believe or like what I say, but you will learn from experience. In this time of the five degenerations, you will be lucky to live to be as old as I am. Even if you live as long as I have, you will not be able to speak as much as I can.” The young man replies, “Instead of being able to live as long as you and become as ugly and ignored as you are and put in the ranks of dogs, it is better to die.” The old man laughs. “Young man, you are very ignorant and stupid to wish to live long and be happy, but not to have old age. Death may sound simple, but it is not that easy. To be able to die peacefully and happily, you need to be someone who has not accepted wrongly obtained offerings or broken the morality of the ten positive actions, and who has accumulated much listening to the Dharma, contemplation, and meditation. Then death is simple. “I do not feel this way, however. I have no confidence of my having done anything constructive. I am afraid of death and am grateful for each day I can stay alive. My strong wish is to stay alive each day.” The young man changes his mind and says, “Old man, everything you say is true. What others have told me about the suffering of old age agrees with what I have seen in you. Your demonstration of old age to me has been very beneficial to my mind. I am amazed at the suffering of old age. O wise old man, if you have heard of any methods to escape old age, do not keep them a secret; share them with me and tell me the truth.”
The old man pleasingly says, “There definitely is a method. If you know it, it is easy to follow. With little effort, we can quickly be liberated from this suffering. Although everyone who is born dies, very few die after growing old. Many die young without having the opportunity to reach old age. The methods are in Buddha's teachings. They contain many methods to gain liberation and enlightenment, in other words not to be reborn, get old, sicken, or die; but we have not practiced them.”
“Everyone wants immortality and the methods to attain it. But to be born and not to die is impossible. Even thousands of Fully Enlightened Beings, including Sakyamuni Buddha, have passed away. And as for the bodhisattvas and great gurus of the past, only their names remain. The same is evident in the history of the world. All great historical figures have died and only ruins are left. Thus, we must not forget the reality of our impending deaths. Even the great gurus of the present will pass away. Babies born today will all be dead in a hundred years. So how can you, young man, expect that you alone will live forever? Therefore, it is advisable to prepare yourself spiritually for death.
“A long lifespan cannot be bought with money or gained through physical comfort. If you have spiritual confidence and know what you want out of life, then the older you grow physically, the more happiness and youth of mind you will have. If you enjoy great physical comfort but have led an empty life, then the older you grow, the unhappier you become. You have to travel as a tourist to distract your mind from worrying about death. On the other hand, even if you have just a little spiritual confidence, the closer you approach death, the more you feel like a son returning to a happy home. You are not repelled by death, but look forward to continuing lives of happiness.”
“Since the suffering of death is inevitable, we must do something about it. We cannot just sit and be depressed. As humans we have the wisdom to try many methods. Even Buddha cannot give you more explicit teachings, young man.
I have spoken from my heart. Although this is my true heartfelt advice, do not rely only on my words alone; analyze them for yourself. Do practices concerning impermanence on your own. There is a proverb, 'Ask for the opinions of others, but make the decision yourself.' If you let many make decisions for you, many will give you different advice.” The young man says, “All you say is very true and beneficial. But, for the next few years I cannot do these things. I have other work to do. I have a large estate, wealth, and so on. I must do much business and tend to my property. After a few years I must meet you again, and then I shall do the practices.” The old man becomes very unhappy and says, “Everything you have told me now turns out to be empty words and meaningless. I have had the same thing, the wish to do something meaningful after a few years; but I never did anything and now have grown old. I know how vain what you say is. Things to do in a few years time will never end. You will always put them off. Things to do in a few years time are like an old man's beard; if you shave today, you will grow more tomorrow. After procrastinating until tomorrow and tomorrow, soon you will find your life is over. This procrastination of Dharma practice has fooled everyone. I have no confidence in you that you will ever practice Dharma. Therefore, it is a total waste for us to talk. Go back to your home and do whatever you want, and let me say some manis (mantras).” The young man becomes very surprised and feels a bit hurt. He says, “How can you even think of saying such things to me? Tell me, how quickly can material things be accomplished in this life?” The old man laughs, “You ask me these questions, so I guess I have to answer how long it takes to accomplish anything. In the southern direction lives the Lord of Death who cares not at all whether you have finished your work or not. He does whatever he wants. If you can have friendly relations with him and get his permission to accomplish something in life, then you can relax. Otherwise, you can never relax. People die in the middle of a cup of tea, while food is on the table, while walking, before they can finish taking a whiff of snuff. “This happens to everyone, even great masters. Many of their teachings are incomplete, because they died before they finished writing them. So when the Lord of Death comes, you cannot say, 'I have a big estate and much work to do.' You cannot boast of anything to him; you have to leave everything. In this respect we are completely powerless. We cannot determine out lifespan. Therefore, if you are able to do anything, start practicing now. That will be meaningful; otherwise, your estates alone are meaningless. But nowadays there are few people who tell the truth about what will benefit you. What is even more rare is someone who will listen to sincere advice.”
The youth is deeply moved and, having built up great respect for the old man, takes a few steps back and prostrates to him. He says, “No other lamas surrounded by golden banners, Geshes, or yogis have more profound teachings that what you have said. You have the appearance of an ordinary old man, but you are actually a great spiritual friend. I give my word of honor to practice all you have said, to the best of my ability, and in the future, please give me more teachings.” The old man agrees and accepts. He says, “I do not know much, but I have experienced a great deal. I can teach you from that. The most difficult thing is to make a beginning and establish yourself in the Dharma. To begin practicing Dharma after you are already old is more difficult. Therefore, it is important to start at a young age.”
“When young, your memory is fresh; you have dynamic intelligence and the physical strength to build up positive force by prostrations. In terms of tantra, the strength and vigor of your energy channels are very good when young. If at a young age, you can break through the barrier of greed and attachment to material possessions and involve yourself in spiritual activities, it is very valuable. Once you have accepted the Dharma, understood its essential points, and gotten into its spirit, then everything you do, say, and think will be Dharma.”
“There are no rigid rules in Dharma. So, try not to have too many thoughts or a fickle mind. Start now and keep up your interest in Dharma. Do not change your mind every minute. From this moment on, dedicate your life – body, speech, and mind – to Dharma practice.”
Now the old man tells the youth what Dharma entails, “First, find a well-qualified spiritual mentor and devote yourself properly to him with your thoughts and actions. How much you can benefit others depends on finding a proper spiritual mentor and on your wholehearted committed relationship with him.”
“Then, you need to observe your words of honor and vows to practice the ten constructive actions. Safeguard them as you would your eyes. Cut off your attachment to this life, like a wild elephant breaking a chain. Then accumulate listening, contemplation, and meditation, and do the three together. Support this all with the seven- limbed practice. This is way to build up positive force, to accumulate merit. Having done this, Buddhahood is at your fingertips.”
“This is happiness; this is joy. O dear son, if you practice in this way all your wishes will be fulfilled.” From that day on, the young man practiced pure Dharma unmixed with the eight worldly, childish feelings.
The old man says, “I have heard these teachings from my spiritual mentors and they are also based on my own experience. May this benefit limitless sentient beings for the sake of their happiness.”
The author ends: Although I have practiced little and lack Dharma experience, yet because of the diversity of sentient beings' dispositions, maybe these teachings will be of benefit to some. With the hope of benefiting the minds of limited beings, I have written this with sincerity and pure motivation. These teachings on impermanence are not just an interesting story I thought up to tell, but are based on The Four Hundred Stanzas by Aryadeva.
***
I will now recommend you some Dharma books to read in your free time:
1. Introduction to Buddhism. By H.E Khensur Tamdin Gyatso
2. How to overcome your ego. By H.E Khensur Tamdin Gyatso
3. The thief of your happiness lives with you (Spanish) By Most Venerable Geshe Tenzing Tamding.
4. I advise you to make daily recitations of the Medicine Buddha Prayer and his Mantra for World Health.
Prayer to Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Medicine Buddha Mantra
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
I will now bid you goodbye with much affection and I dedicate my best wishes for you so you may have a happy summer.
Dedication.
For these actions that I have carried out and all the merits that I have accumulated, may the suffering of each and every one of all beings be eliminated. May all beings who have no health free themselves quickly from all their diseases. May all the diseases that afflict sentient beings disappear completely and forever.
With all my affection. Ven. Nyari Tritul. July 2020
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate a more altruistic, kind and wise mind, accepting the ever-changing circumstances of our condition.
Tashi Delek, I pay hommage to all the buddhas and bodhisattvas.
I congratulate all my beloved friends: most of us have finally arrived in a new normality - a hot and sunny summer.
All of us deserve a good rest and holiday. I encourage you to enjoy it with full awareness and gratitude, also trying to provide happiness to our neighbors. The best way to bring others happiness is to cause them no suffering: that way you will feel better and be happy as a clam at high-tide.
However, we can still feel the post-pandemic, a time of duality between fear and anxiety. We fear that we may fall ill, and we long to enjoy our holiday time, enjoying the outdoors with friends. It is normal for us to feel fear at this time.
As Nelson Mandela said:
“Courage is not the absence of fear, but the triumph over it. The brave man is nothe who does notfeel afraid, but he who conquers that fear."
But behind fear hides another great mystery, because sanity is the underlying brother of fear. You are afraid you might get infected - but in reality, you want to ensure your own health and that is why you become more aware of it.
You are afraid to be the first in saying “I love you” when you fall in love, but really you just want to ensure the desired response.
You are afraid of falling in love again (after having had your heart broken three times)but in reality, you want to be assured of love and that nobody will break your heart again.
So actually, you are not a person full of fear but a person who “wants to be sure”; even if you rarely feel safe because you have never gone beyond fear, nor do we know what defines fear or where it comes from.
Fear appears where there is no trust. Fear appears where there is no love. Fear appears where there is selfishness or selfish interests - since we are afraid of losing or fear not gaining something.
Where there is no ego, there is no desire to gain or fear of losing something. Neither can there be any illusions or disappointments: one merely experiences a loving life, full of perpetual peace.
Where there is no fear, love and trust appear naturally. Relationships are direct and established from heart to heart. Communicating in a sincere and firm manner with others allows for a better world; because – as has been clearly shown to us during the pandemic- the world works best through cooperation, not competition.
Fear is an excess of love, just like attachment is a destructive form of love – inflicting only suffering upon us, it contradicts the true nature of love: the simple desire to be happy.
Both fear and attachment are shadows of ignorance. Obscuration, or ignorance, is the innate opponent of wisdom. Unfortunately for ignorance, it competes against wisdom with no hope of ever winning the battle! Because wisdom acts as light; and when light shines, the darkness disappears naturally. So don't fight the shadows, but instead look for the light of wisdom. You will find this light only on the path of Dharma, so concentrate on Dharma and let go of the rest. As they say: “Water you don´t have to drink, let it flow.”
Life is a great opportunity. I know it sounds like a cliché, but its true! Everything that accompanies this life is yet another gift.
This body is a marvelous piece of work: we must nourish it, take good care of it, accept it and be grateful. All the people and circumstances which cross our path, are great teachers to us; even the people we dislike! As an example, I will tell you an anecdote from the Buddha´s life:
There was a disciple who one day approached and declared before Buddha his courage and good will towards others, saying that he was willing to give away all his material and spiritual wealth to others – to everyone except his neighbor (because his neighbor was a wicked man and did not deserve such gifts).
Buddha responded forcefully to the disciple, saying: "Forget “all others”! Just dedicate yourself to giving to your neighbor. The day you have the capacity to give freely to your neighbor, you will be able to give to the whole world unconditionally.
The man felt slightly embarrassed, as he hadn´t expected such an answer. But he unquestioningly followed his teacher´s advice and dedicated himself every day to attending unconditionally and giving benevolent love to his neighbor. Shortly after he began to feel much better, life became less cumbersome and more bearable, and he advanced swiftly in his meditations. He came to understand his teacher's advice and developed great devotion for Buddha.
As Thich Nhat Hanh he said:
“You are me, and I am you.Isn’t it obvious that we “inter-are”?You cultivate the flower in yourself,so that I will be beautiful.I transform the garbage in myself,so that you will not have to suffer.I support you;you support me.I am in this world to offer you peace;you are in this world to bring me joy.”
Just like that, every moment of life we should be full of gratitude; we have no reason to feel disappointed when we have full opportunity to create a meaning in life and raise awareness.
We all need a reason to awaken. Buddha awoke from the illusion of years of palace life, thanks to the vision of old age, disease and death.
Our encounter with the pandemic has also awakened in us wisdom and goodness; we had to learn to slow down the rhythm of life because the speed we were moving at was unsustainable. We were born to live - and even though death is certain for all of us - in order to live, we must learn to settle down and take advantage of each and every moment and situation in life.
It is absurd to let ourselves be carried away by the current. Changing the direction of the current is a very worthwhile task, but in the meantime we can start by changing the direction of our own life for the better, because it is ours.
Like Jimmy Dean said:
I can't changethe direction of the wind, but I can adjustmy sails toalways reach my destination.
Let us meditate in these times, and investigate into the depths of our being, connecting with our true nature and learning to live our own life well.
Since our time is limited, we must make the most of life and not waste it to anguish and animosity when we could be living in peace and harmony.
It is the only life we have and we should not let it go to waste.
An example: without seed there is no harvest, without water there is no coffee, without beginning there is no end, and so this life - sooner or later - will also come to an end. For its duration there will be plenty of pain that cannot be avoided, and so - in one way or another - we all surrender to it.
We can create a physical and psychic space that allows our life to run its course until completion.
In this way, rather than rejecting the process of aging and dying, they can become part of a growth process and allow us to learn - until our last moment - to live well in order to die better.
We know death is only natural; it is an essential part of our nature, it´s part of “the deal”, which is why we need to adapt to it, grow with it, and give it space.
This is also why we should discover what motivates us, we can aspire to live a great life so that we live each single day with more clarity and enthusiasm. This is the only life we have.
No matter how much we prepare: there will always be a surprise! Life launches challenges at us, to surprise and change us.
We have two options in facing the challenge: One is to give in to it, accept that the challenge is bigger than we are and take the role of victim; the other option is to turn it into an instrument for personal growth - because every problem we face carries a message and a lesson. We have the power to turn even the worst situation in our lives into an important occasion, even a triumph.
Try to transform your anguish into flowers: beauty can be found anywhere. When we experience the loss of a loved one, the loss is irreversible – but it is an essential part of life. If we don't lose a loved on today, it will be tomorrow.
In the meantime, we can learn that we can no longer reject this reality without rejecting ourselves. All efforts necessary to live life as a human being gave rise to all wisdom: the need for food gave rise to the kitchen, the need for refuge gave rise to the house, the need to escape suffering gave rise to the Dharma, and the need to alleviate pain gave rise to medicine….
Wisdom and courage reside within all of us, we must explore them fully and make the most of our human life, even on holiday!
As samsaric beings, giving up our samsaric fun would be a major challenge, especially at a time like now when some of us are just coming out of a long confinement.
It is normal for us to want to enjoy the outdoors and nightlife. As long as we do it with full conscience, moderation, consideration, compassion, and benevolent love towards all around us, we will avoid getting “kidnapped” by Samsara. It will save us a lot of energy and we will have a happy and fruitful summer.
Now I want to share with you an ancient, centuries-old teaching, so you may have a happy summer, full of reflections. The story is full of Tibetan wisdom and is written in the form of a dialectical dialogue.
***
Paraphrase of “Advice from an Experienced Old Man”
These teachings on suffering are from Advice of an Experienced Old Man (Nyams-myong rgan-po'i 'bel-gtam) by the precious master Gungtang Rinpoche (Gung-thang-tshang dKon-mchog bstan-pa'i sgron-me) (1762–1823). Containing many parables, they flow as a story in verse form, based on scripture. The main point of the teaching is to help us to develop renunciation and the determination to be free, and in general to lay the ground for bodhichitta to attain enlightenment for everyone's benefit.
Homage to the untainted Buddha who has abandoned the seeds of rebirth uncontrollably recurring from the force of karma and disturbing emotions and who, consequently, does not experience the sufferings of old age, sickness, and death.
In the middle of the vast, lonely, wild plain of samsara lives an old man visited by a young lad, proud of his youth and health. They have this discussion.
“Hey old man, why do you act, look, and speak differently from others?”
To that, the old man replies, “If you say I act, walk, move, and speak differently, do not feel you are flying in the sky above. Land back down on the same earth as me and listen to my words.”
The old man continues, “A few years ago, I was much stronger, more handsome, and more vigorous than you. I was not born the way I am now. If I ran, I could even catch up with flying horses.”
“If I caught something, I could even catch bare-handedly yaks of the nomad lands. My body was so flexible, I could move like a bird in the sky. My body was so fit, I looked like a youthful god. I wore the brightest colored clothes and loads of ornaments of gold and silver, ate tons of delicious food and sweets, and rode mighty steeds. I hardly ever sat alone without playing, laughing, and enjoying myself. Hardly any happiness exists that I have not experienced.
“At that time, I never thought of the impermanence of my life or about my death. Nor did I expect to go through the suffering of old age as I am now.”
“Living with the distraction of involvement with friends, parties, and having a good time, old age sneaks up and overcomes you in the midst of the sound of your laughter.”
“When we become very old, we dislike our own selves when we look in a mirror. At that time, our bodies and minds become weak. Our bodies begin to degenerate from head to toe. Our heads are bent as if always receiving a vase initiation.
“The white hair on my head, with no black left, it is not a sign of purification. It is the arrow of frost from the mouth of the Lord of Death, which has landed on my head. The lines on my forehead are not the creases on a pudgy infant drinking milk from his mother. It is the count by messengers of the Lord of Death of how many years I have already lived. When I squint, it is not because smoke is in my eyes. It is a sign of being helpless with the degeneration of my sensory powers. When I try to make a big effort to hear with my hand by my ear, it is not because I am making a secret communication. It is a sign of the degeneration of my hearing.
“When I dribble and snot comes from my nose, it is not a pearl adornment on my face. It is a sign of the thawing of the ice of youthful vigor by the sunshine of old age. Loosing my teeth is not a sign of cutting a new set like a young child. It is a sign of the wearing out of the tools of eating which the Lord of Death is putting away. When much saliva comes out and I spit when I talk, it is not like sprinkling water on the earth to clean it. It is a sign of an end of all the words I shall say. When I speak incoherently and stumble over words, it is not that I am speaking a strange foreign language. It is a sign of my tongue being tired with a lifetime of idle chatter. “When my appearance becomes ugly, it is not that I am trying to hide behind the mask of a monkey. It is a sign of the total degeneration of the body that I have borrowed. When my head shakes a lot, it is not that I am disagreeing with you. It is a sign of the overwhelming power of the stick of the Lord of Death that has hit my head. When I walk bent over, it is not that I am trying to find a needle I have lost. It is a clear indication of the degeneration of the element of earth in my body. “When I get up rising on my hands and knees, I am not imitating a four- legged animal. It is because the support of my feet is no longer sufficient. When I sit down, it is like dropping a bag of something. It is not that I am angry with my friends. It is the loss of control of my body.
“When I walk slowly, I am not trying to walk like a great statesman. It is because I have lost the complete sense of balance in my body. When my hands shake, it is not that I am waving my hands out of greed to get something. It is a sign of the fear of everything being taken away from me by the Lord of Death. When I can eat and drink only a little, it is not because I am miserly or stingy. It is a sign of the degeneration of the digestive heat at my navel. When I wear light clothes, it is not an attempt to imitate athletes. It is because the weakness of my body makes any clothes a burden to wear.
“When breathing is difficult and I get out of breath, it is not that I am healing someone by blowing a mantra. It is a sign of weakness and exhaustion of the energies in my body. When I do very little and have few activities, it is not from intentionally controlling my activities. It is because of the limit of what an old man can do. When I am very forgetful, it is not because I think others unimportant and look down on them. It is a sign of the degeneration of the consciousness of my memory.
“O young man, do not tease and make fun of me. What I experience now is not exclusive to me. Everyone experiences this. You wait and see; in three years, the first few messengers of old age will come to you. You will not believe or like what I say, but you will learn from experience. In this time of the five degenerations, you will be lucky to live to be as old as I am. Even if you live as long as I have, you will not be able to speak as much as I can.” The young man replies, “Instead of being able to live as long as you and become as ugly and ignored as you are and put in the ranks of dogs, it is better to die.” The old man laughs. “Young man, you are very ignorant and stupid to wish to live long and be happy, but not to have old age. Death may sound simple, but it is not that easy. To be able to die peacefully and happily, you need to be someone who has not accepted wrongly obtained offerings or broken the morality of the ten positive actions, and who has accumulated much listening to the Dharma, contemplation, and meditation. Then death is simple. “I do not feel this way, however. I have no confidence of my having done anything constructive. I am afraid of death and am grateful for each day I can stay alive. My strong wish is to stay alive each day.” The young man changes his mind and says, “Old man, everything you say is true. What others have told me about the suffering of old age agrees with what I have seen in you. Your demonstration of old age to me has been very beneficial to my mind. I am amazed at the suffering of old age. O wise old man, if you have heard of any methods to escape old age, do not keep them a secret; share them with me and tell me the truth.”
The old man pleasingly says, “There definitely is a method. If you know it, it is easy to follow. With little effort, we can quickly be liberated from this suffering. Although everyone who is born dies, very few die after growing old. Many die young without having the opportunity to reach old age. The methods are in Buddha's teachings. They contain many methods to gain liberation and enlightenment, in other words not to be reborn, get old, sicken, or die; but we have not practiced them.”
“Everyone wants immortality and the methods to attain it. But to be born and not to die is impossible. Even thousands of Fully Enlightened Beings, including Sakyamuni Buddha, have passed away. And as for the bodhisattvas and great gurus of the past, only their names remain. The same is evident in the history of the world. All great historical figures have died and only ruins are left. Thus, we must not forget the reality of our impending deaths. Even the great gurus of the present will pass away. Babies born today will all be dead in a hundred years. So how can you, young man, expect that you alone will live forever? Therefore, it is advisable to prepare yourself spiritually for death.
“A long lifespan cannot be bought with money or gained through physical comfort. If you have spiritual confidence and know what you want out of life, then the older you grow physically, the more happiness and youth of mind you will have. If you enjoy great physical comfort but have led an empty life, then the older you grow, the unhappier you become. You have to travel as a tourist to distract your mind from worrying about death. On the other hand, even if you have just a little spiritual confidence, the closer you approach death, the more you feel like a son returning to a happy home. You are not repelled by death, but look forward to continuing lives of happiness.”
“Since the suffering of death is inevitable, we must do something about it. We cannot just sit and be depressed. As humans we have the wisdom to try many methods. Even Buddha cannot give you more explicit teachings, young man.
I have spoken from my heart. Although this is my true heartfelt advice, do not rely only on my words alone; analyze them for yourself. Do practices concerning impermanence on your own. There is a proverb, 'Ask for the opinions of others, but make the decision yourself.' If you let many make decisions for you, many will give you different advice.” The young man says, “All you say is very true and beneficial. But, for the next few years I cannot do these things. I have other work to do. I have a large estate, wealth, and so on. I must do much business and tend to my property. After a few years I must meet you again, and then I shall do the practices.” The old man becomes very unhappy and says, “Everything you have told me now turns out to be empty words and meaningless. I have had the same thing, the wish to do something meaningful after a few years; but I never did anything and now have grown old. I know how vain what you say is. Things to do in a few years time will never end. You will always put them off. Things to do in a few years time are like an old man's beard; if you shave today, you will grow more tomorrow. After procrastinating until tomorrow and tomorrow, soon you will find your life is over. This procrastination of Dharma practice has fooled everyone. I have no confidence in you that you will ever practice Dharma. Therefore, it is a total waste for us to talk. Go back to your home and do whatever you want, and let me say some manis (mantras).” The young man becomes very surprised and feels a bit hurt. He says, “How can you even think of saying such things to me? Tell me, how quickly can material things be accomplished in this life?” The old man laughs, “You ask me these questions, so I guess I have to answer how long it takes to accomplish anything. In the southern direction lives the Lord of Death who cares not at all whether you have finished your work or not. He does whatever he wants. If you can have friendly relations with him and get his permission to accomplish something in life, then you can relax. Otherwise, you can never relax. People die in the middle of a cup of tea, while food is on the table, while walking, before they can finish taking a whiff of snuff. “This happens to everyone, even great masters. Many of their teachings are incomplete, because they died before they finished writing them. So when the Lord of Death comes, you cannot say, 'I have a big estate and much work to do.' You cannot boast of anything to him; you have to leave everything. In this respect we are completely powerless. We cannot determine out lifespan. Therefore, if you are able to do anything, start practicing now. That will be meaningful; otherwise, your estates alone are meaningless. But nowadays there are few people who tell the truth about what will benefit you. What is even more rare is someone who will listen to sincere advice.”
The youth is deeply moved and, having built up great respect for the old man, takes a few steps back and prostrates to him. He says, “No other lamas surrounded by golden banners, Geshes, or yogis have more profound teachings that what you have said. You have the appearance of an ordinary old man, but you are actually a great spiritual friend. I give my word of honor to practice all you have said, to the best of my ability, and in the future, please give me more teachings.” The old man agrees and accepts. He says, “I do not know much, but I have experienced a great deal. I can teach you from that. The most difficult thing is to make a beginning and establish yourself in the Dharma. To begin practicing Dharma after you are already old is more difficult. Therefore, it is important to start at a young age.”
“When young, your memory is fresh; you have dynamic intelligence and the physical strength to build up positive force by prostrations. In terms of tantra, the strength and vigor of your energy channels are very good when young. If at a young age, you can break through the barrier of greed and attachment to material possessions and involve yourself in spiritual activities, it is very valuable. Once you have accepted the Dharma, understood its essential points, and gotten into its spirit, then everything you do, say, and think will be Dharma.”
“There are no rigid rules in Dharma. So, try not to have too many thoughts or a fickle mind. Start now and keep up your interest in Dharma. Do not change your mind every minute. From this moment on, dedicate your life – body, speech, and mind – to Dharma practice.”
Now the old man tells the youth what Dharma entails, “First, find a well-qualified spiritual mentor and devote yourself properly to him with your thoughts and actions. How much you can benefit others depends on finding a proper spiritual mentor and on your wholehearted committed relationship with him.”
“Then, you need to observe your words of honor and vows to practice the ten constructive actions. Safeguard them as you would your eyes. Cut off your attachment to this life, like a wild elephant breaking a chain. Then accumulate listening, contemplation, and meditation, and do the three together. Support this all with the seven- limbed practice. This is way to build up positive force, to accumulate merit. Having done this, Buddhahood is at your fingertips.”
“This is happiness; this is joy. O dear son, if you practice in this way all your wishes will be fulfilled.” From that day on, the young man practiced pure Dharma unmixed with the eight worldly, childish feelings.
The old man says, “I have heard these teachings from my spiritual mentors and they are also based on my own experience. May this benefit limitless sentient beings for the sake of their happiness.”
The author ends: Although I have practiced little and lack Dharma experience, yet because of the diversity of sentient beings' dispositions, maybe these teachings will be of benefit to some. With the hope of benefiting the minds of limited beings, I have written this with sincerity and pure motivation. These teachings on impermanence are not just an interesting story I thought up to tell, but are based on The Four Hundred Stanzas by Aryadeva.
***
I will now recommend you some Dharma books to read in your free time:
1. Introduction to Buddhism. By H.E Khensur Tamdin Gyatso
2. How to overcome your ego. By H.E Khensur Tamdin Gyatso
3. The thief of your happiness lives with you (Spanish) By Most Venerable Geshe Tenzing Tamding.
4. I advise you to make daily recitations of the Medicine Buddha Prayer and his Mantra for World Health.
Prayer to Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Medicine Buddha Mantra
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
I will now bid you goodbye with much affection and I dedicate my best wishes for you so you may have a happy summer.
Dedication.
For these actions that I have carried out and all the merits that I have accumulated, may the suffering of each and every one of all beings be eliminated. May all beings who have no health free themselves quickly from all their diseases. May all the diseases that afflict sentient beings disappear completely and forever.
With all my affection. Ven. Nyari Tritul. July 2020
Put on a brave face and weather the storm #4
Thoughts for these days of confinement
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate a more altruistic, kind and wise mind, accepting the ever-changing circumstances of our condition.
It is an honor and a pleasure to be able to record this short footage in such difficult times and uncertainty. We will all soon overcome this challenge, this I know.
I offer my prayers to the deceased, may they find the light on the road and reach perpetual peace. I dedicate my merits to the sick, may they recover their health as soon as possible. My greatest gratitude goes to our heroes who are fighting on the frontlines against this threat to us all- and who are protecting all humans without exception.
The message I want to give to you today, consists of three essential points:
#1.Life is a great opportunity. I know it may sound like a cliché, but it is true. And all that comes with this life is yet another gift. This body is a wonderful piece of work. We must feed it, take care of it, accept it and be grateful.
The people we meet and circumstances we encounter on our path are great teachers.
An example: we always dream about helping the world and the poor. We dream of being a billionaire, an altruist, doctors without borders, pacifists, activists, revolutionaries... and in some way, all those dreams are directly or indirectly linked to humanity. However, life is so generous that it is giving us the opportunity to serve humanity simply by staying at home, as we are doing now. So every moment of life should be filled with gratitude; we have no reason feeling disappointed, when there are abundant opportunities for creating meaning in life and elevating our consciousness.
#2:Let us use these moments to meditate, to investigate the depth of our being, so that we may connect with our true nature and to be able to live our best life.
Since our time is limited, we must make the most of life. It is not right to live in anguish and animosity when we should be living in peace and harmony. This is the only life we have, and we must not waste it.
We should discover what truly motivates us and aspire to live a great life, so that we live each day of our lives with more clarity and enthusiasm.
#3: No matter how much we prepare, there is always going to be a surprise.Life will always launch challenges at us, to surprise and impress us.
We have two options to face the challenge: one way is to allow ourselves to be subdued by it, allow it to become bigger than us and feel like a victim; the other way is to turn any challenge into a tool for growth, because there is a message and a lesson in every problem we face.
We can turn the worst situation of our lives into an occasion and a triumph.
Wisdom and courage reside within all of us. We must explore them and trust that “everything will turn out okay in the end, and if it´s not okay, it's not the end.” (John Lennon, The Beatles). We continue to stay at home, hoping to soon see and hug our loved ones again.
I will dedicate a mantra to you, may health be regained and the pandemic calmed as soon as possible.
Prayer to Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Medicine Buddha Mantra
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
May all beings who are ill, be freed swiftly from all their ailings, may all diseases that afflict beings disappear completely and for all times.
Thoughts for these days of confinement
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate a more altruistic, kind and wise mind, accepting the ever-changing circumstances of our condition.
It is an honor and a pleasure to be able to record this short footage in such difficult times and uncertainty. We will all soon overcome this challenge, this I know.
I offer my prayers to the deceased, may they find the light on the road and reach perpetual peace. I dedicate my merits to the sick, may they recover their health as soon as possible. My greatest gratitude goes to our heroes who are fighting on the frontlines against this threat to us all- and who are protecting all humans without exception.
The message I want to give to you today, consists of three essential points:
#1.Life is a great opportunity. I know it may sound like a cliché, but it is true. And all that comes with this life is yet another gift. This body is a wonderful piece of work. We must feed it, take care of it, accept it and be grateful.
The people we meet and circumstances we encounter on our path are great teachers.
An example: we always dream about helping the world and the poor. We dream of being a billionaire, an altruist, doctors without borders, pacifists, activists, revolutionaries... and in some way, all those dreams are directly or indirectly linked to humanity. However, life is so generous that it is giving us the opportunity to serve humanity simply by staying at home, as we are doing now. So every moment of life should be filled with gratitude; we have no reason feeling disappointed, when there are abundant opportunities for creating meaning in life and elevating our consciousness.
#2:Let us use these moments to meditate, to investigate the depth of our being, so that we may connect with our true nature and to be able to live our best life.
Since our time is limited, we must make the most of life. It is not right to live in anguish and animosity when we should be living in peace and harmony. This is the only life we have, and we must not waste it.
We should discover what truly motivates us and aspire to live a great life, so that we live each day of our lives with more clarity and enthusiasm.
#3: No matter how much we prepare, there is always going to be a surprise.Life will always launch challenges at us, to surprise and impress us.
We have two options to face the challenge: one way is to allow ourselves to be subdued by it, allow it to become bigger than us and feel like a victim; the other way is to turn any challenge into a tool for growth, because there is a message and a lesson in every problem we face.
We can turn the worst situation of our lives into an occasion and a triumph.
Wisdom and courage reside within all of us. We must explore them and trust that “everything will turn out okay in the end, and if it´s not okay, it's not the end.” (John Lennon, The Beatles). We continue to stay at home, hoping to soon see and hug our loved ones again.
I will dedicate a mantra to you, may health be regained and the pandemic calmed as soon as possible.
Prayer to Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Medicine Buddha Mantra
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
May all beings who are ill, be freed swiftly from all their ailings, may all diseases that afflict beings disappear completely and for all times.
Put on a brave face and weather the storm #2
Thoughts for these days of confinement
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate more altruistic, kind and wise minds, accepting the ever-changing circumstances of our condition.
I continue my condolences to the families of those who have died due to this pandemic; furthermore, may the sick as well as their families be accompanied by all my prayers and good wishes
I continue to thank all the people who have offered their lives day and night, caring for the sick and for all of us. They have done so without fear, and with an immeasurable love for us - so that we can continue in our homes. It is to you I also dedicate my prayers and best wishes.
We have now spent two weeks without leaving our homes, no receiving and giving warm hugs or kisses, no seeing our loved ones, no being fussy with our peers, not being picky on our travels, no ranting about anything, no honking the horn in the streets; no beers at a bar, no meetings at the flamenco club to discuss football and politics, no freedom of movement and our lives resemble a Big Brother contest. Leading such a different life all of a sudden can be quite difficult and hard. But it would be even worse if we didn´t accept it, and we would be continuously unhappy. On top of that, being social beings, it is hard for us to practice social distancing. In order to overcome these difficulties, we should stay connected with others not only through the internet but also through INNERNET (Internal Networks such as benevolent love and universal compassion).
As Frida Kahlo said:
I'm still unwell, and will probably get worse, but I'm learning to be alone, and that's already an advantage and a small triumph.
I trust you to have faced this stormy weather with good will and without mental disturbances. But in case you have been struggling, I want to tell you a story here:
One morning, upon waking, a farmer and his son realized that their horse had run off. And since news travel fast, as soon as their neighbors found out what had happened, they exclaimed: what bad luck!, To which the farmer replied: We shall see. A few days later, the mare returned home, accompanied by a magnificent stallion. The neighbors called out: how beautiful! To which the farmer replied: We shall see. The farmer's son mounted the stallion, but the horse began to buck and ended up knocking down the young man while he tried to control it. The boy suffered a broken leg and the neighbors lamented: how terrible! To which the farmer once again replied: Wes shall see. Then, war broke out and the army recruited all of the village´s young men - except the farmer's son, due to his leg injury. The neighbors congratulated the farmer, who shrugged his shoulders and repeated again: We shall see. The farmer knew that nothing remains forever, and that all life events are also transitory.
Of all adversities that occur in our life, some are inevitable and others are unnecessary because we create them; therefore let us abandon our anger and take advantage of this moment to cultivate empathy and increase the power of Bodhicitta.
Of course, everything flows, nothing stays the same, just as life itself is hurtling toward the end, so this storm will also pass, we will return to normal life and a better time will come. Cheer up, everyone!
I still don't want to overwhelm you at this particularly sensitive time. My intention in writing this text is I would like to “do my bit” during this time of uncertainty. Also, I don't want you to break your good habit of following the path of Dharma, I just want you to“be as happy as a clam”.
As George Sand says:
I love you in order to love you and not to be loved, since nothing pleases me more than seeing you happy.
Transforming adverse circumstances into the path to enlightenment:
1.Transforming circumstances with our thoughts
2.Transforming circumstances with our vision
Earlier, I explained how to transform circumstances with our thoughts; today we will look at how to transform circumstances with our vision.
At first, this practice may seem strange and difficult, but if we practice with full of love and awareness, it can bring us true peace of mind, shelter and resilience in a turbulent time such as now. So it pays off to keep steady with this practice, even if it seems somewhat strange or not genuine.
We all have something in common, and that is: we all want to be happy and we wish for this happiness to be ever-lasting; but during our life in Samsara, only few occasions allow us to savour joy and well-being to our complete satisfaction; instead we will suffer unceasing misfortunes and degradations.
Buddha gave us four key steps to come out of a miserable life in his first speech:
So we yearn for happiness, but we must keep vigilant about suffering because it is suffering that will absorb our lives. So don't be too obsessed with finding happiness, but rather strive to eliminate suffering, Once you are not immersed in suffering, you will find enough time to define happiness. Just as when we defeat our enemy, victory is ours, so too will happiness come when it´s your turn. Of course we know that happiness exists, but we don't know where it resides; like a drunkard, who knows he has a home, but he doesn't know his way there.
As José Saramago says,
We have been blind because we have not seen the selfishness and indifference dominating our society.
This is what Covid-19 is teaching us: to see our own selfishness from up close, and realize that being selfish is being foolish. It unveils the essential wisdom: that we should be humble because we are very fragile. Even a microorganism is capable of turning the entire world upside down, and we may find it hard to believe, but it is the truth. Being altruistic makes more sense than being greedy, we observe gestures of solidarity and unity among people, which gives us the strength and hope to overcome this global catastrophe and prevents us from feeling alone in these difficult times.
They say we live in an individualistic society: fortunately, the word individual comes from the word indivisible, referring to the fact that we are all interdependent. Unity and compassion are better suited to our very nature. Covid-19 came to teach us all this, but the method of teaching is too severe.
Why do we become so attached to the suffering of Samsara and find it so difficult to come out of? It´s because we have grown fond of Samsara and got accustomed to suffering its abuse; we become submissive, lacking the courage to stand up against its injustices and to renounce suffering and delusion. In truth, we don´t deserve self-martyrdom; instead, we deserve to remain happy because it is the best option for life! However, if we go on - without removing the cataract from the eye of wisdom- we merely allow ourselves to be led by self-delusion.
Before we even become attached, we cling to a pronounced sense of self. We think: my partner, my family, my social position, my possessions, my health, etc. We consider these objects to exist inherently and independently. As a result, we become attached to what we believe is inherently ours. This is the greatest possible delusion in the world.
This delusion arises from ignorance, and only the light of wisdom is able to dispel said ignorance.
Imagine you are a person with a phobia of snakes, and one dark afternoon you enter our room. Upon entering, you see – next to the window – a gray tie moving in the wind. However, you believe it is a snake. The reality is: it is not a snake but a tie from Woolworths, but at the time, you experience it as if it were real and you feel all the anguish. You become paralyzed or hysterical, until your partner, free from this phobia, bravely turns on the light. The moment the light comes on, you will be relieved to see: there was no snake, it was only your own confused mind which made you see one. This is exactly what happens to us while we live in Samsara: when we come across objects caused by the three poisons, we feel that they are true and exist independently - but in reality they are completely different things, just like the tie and the snake. The tie is never the same as the snake, they are two different phenomena. But despite them being different, our own erroneous belief lets us experience the situation as real, tormenting us.
As Nagarjuna says:
“Since the perfect Buddha said that the world has ignorance as its cause, why would it not be correct to say that this world exists [due to] its conception?”
As Lama Tsongkapa says:
Thus, when delusion perceives objects as established in their own nature, if the object is pleasing to one´s mind: desire is generated by observing it. If it appears as unpleasant to one´s mind, anger is generated towards it. If the object appears neither pleasant nor unpleasant, a state of indifference is generated, inciting ignorance.
As Nagarjuna says:
Why would the strong poison of afflictive emotions not arise in those whose minds have as their base [an inherently existing object]? Even though [the object] is ordinary, [their minds] are gripped by the snake of affective emotions.
As Dharmakirti says:
In one who observes identity, there is always adherence to the self. Because of this attachment, there is clinging to pleasure, and because of this clinging, defects are hidden and advantages are exaggerated, creating strong attachment. “What is mine” is considered the means to achieving [pleasure]. Therefore, as long as there is attachment to identity we will continue to be caught in cyclical existence.
At first, the self - which is the object of observation of the thought "I" - is conceived as existing on its own accord, and an attachment to identity is generated. This generates attachment to the pleasure of the self. Since the pleasure of the self is not independent, but depends on “what is mine”, attachment grows to “what is mine”, making it possible to hide its defects and focus on its advantages. So, “mine” is accepted as a means for the self to achieve pleasure. Thus afflictive emotions are produced, on whose basis actions are carried out, and these actions – in turn - establish our connection with cyclical existence.
It is said in the Sutra requested by Anavatapta:
Anything produced by conditions is not produced; it has no nature of production. I say that anything which is a result of circumstances, is empty. Whoever understands emptiness is rigorous.
As Nagarjuna says:
By eliminating distressing actions and emotions, there is liberation. Afflicting actions and emotions [arise] from conception [inappropriate mental application]. Which arises from fictitious elaborations [conceptions of true existence]. Fictional elaborations cease by [cultivating knowledge of] emptiness.
A Buddhist mind is capable of venerating a person leading a lifestyle as ascetic and simple as Ananda - or maybe Saint Francis of Assisi -, and is at the same time capable of venerating a person leading such a sophisticated and abundant lifestyle as the Bodhisattva Manjushri, whose robes are decorated with precious stones, wearing ornaments, earrings, a crown, etc., as if he were a young billionaire. It can venerate one as compassionate and loving as the Bodhisattva Avalokistesvara – with his tearful expression, feeling the pain of all beings at all times - and at the same time it may venerate one as angry and wrathful as the Bodhisattva Vajrapani, whose fury so powerful that it draws fire from his body. It may venerate the goddess of arts, Sarasvati, young and beautiful like a supermodel; but is has the courage to also venerate the old Dakini (companion of Saraha, the great yogi of Nalanda) who led such a miserable lifestyle that saw her carving arrows in the mornings and prostituting herself at night.
Although our object of veneration contains so many paradoxes, a Buddhist awareness stays unwavering, incontrovertible, truthful, luminous, free of obstacles, free from extreme visions – feeling merely compassion and love towards everything, thanks to the deep vision of wisdom it perceives: that all phenomena are devoid of intrinsic existence.
As Maitreya says:
(The awareness) is not to be found within the extremes of one side or the other, Nor between these two, Because times are understood as equality, (This) is affirmed as the perfection of knowledge.
This means that by the power of the wisdom which perceives impermanence, the Buddhist mind lives without clinging to sensory pleasures, nor is it stuck in the peace of Nirvana. Thanks to mighty and compassionate wisdom, it is neither lost in the middle, because of the wisdom which perceives emptiness; therefore it is not stuck anywhere, but will surely go beyond suffering, maintaining an infallible vision.
Maitreya said in Ornament of Clear Realization:
“Nothing can be removed from this and nothing lighter can be added. Reality must be seen as it really is. Whoever sees the ultimate reality is liberated.”
We must meditate on this vision of emptiness. But when a beginner reflects on the idea of emptiness, it can provoke a feeling of insecurity caused by the ego itself. The reason is that we are so accustomed to living with pain that it´s difficult for us to let go of it, although we always wonder what life would be like without pain.
The wise do not experience this hesitation, instead they feel satisfaction and steadiness in being able to free themselves from all types of suffering and miserable states.
As Nagarjuna says:
"You may fear that which produces pain and suffering, but emptiness pacifies suffering. Why then be fearful? It is absurd to be afraid, but appropriate to acquire that a vision of emptiness.
If the self existed in an inherent way, it could cause you fear, however, the ego is empty and lacks a separate identity; If the self had its inherent existence, you could be fearful of this or that, but since the self does not exist: Who then is he who is afraid?”
Our compassionate teacher, Buddha, taught us about emptiness so that we could free ourselves from all types of fear and miserable states. Furthermore, he observed that all fear and anguish arise from the false perception that the self, “I”, and “mine” are of intrinsic existence.
Arya Chandrakirti in the Madhayamakavtara:
"The yogi perceives that all the disturbing conceptions, as well as all negative aspects of existence, arise from the idea of the transitory aggregates, such as: the disturbed mind who conceives that “I” and “mine” exist inherently. The yogi, having come to realize that these ideas relate to the ego as its object, hence denies this very same ego and its inherent existence.”
For the one who wants to be free from the bonds of counterproductive emotions, it is essential to develop the vision that the self is devoid of inherent existence. With the right vision - which perceives that neither self nor ego exist inherently- all false and disturbed visions disappear; just as when heat arises, cold disappears as a result, and with it all the unpleasant sensations it produces.
Nagarjuna said in The Sixty Stanzas on Reasoning:
“Buddha explained that the transitory world has its origin in ignorance. So how can we deny that everything depends on conceptual perceptions? »
This means that everything depends on our projections.
To illustrate this, I will tell you a story that occurred in 11thcentury Tibet. At that time, there lived a very wise woman named Machiken who wanted to instruct her son; so she went to find a human corpse and when she had found one, she put it in a sack, closed it up and handed it to her son instructing him: Sleep upon this sack as if it were your pillow tonight.
What is in this sack? A goat carcass. The son thought that since it was a goat carcass, he didn´t mind doing what his mother asked him to do. The next morning, the mother came and asked him: How did you sleep? - Very well, said the son, handing his mother the sack.
The mother went out again – but this time, looking for a goat carcass. Once she had found one, she did exactly as the day before, handing it to her son and saying: - Sleep upon this sack as if it were your pillow tonight. -What's in this sack? – It is the corpse of a man. This frightened the son a lot, but he was a good disciple and had complete trust in his mother and did as he was told, without protest. However, that night he could not fall asleep. The next morning, his mother asked him, "How did you sleep?" -I have not slept at all. Then his mother asked him to open both sacks. In the first sack - with which he had slept well the night before -he found a man's corpse. When he opened the other, he found only the goat carcass.
In reality: fear, aversion, attachment, etc., are false mental projections. The perception of the existence of “I” and “mine” are false perceptions. They only exist in a conventional way in the mind of one who does not analyze, but ultimately they are non-existent. If they existed as ultimate truth, the Buddhas would have observed them with direct vision in their meditation, but they never did.
The intrinsic existence of “I” and “mine” is a false existence, because they do not truly exist. They do not truly exist because the origin of their existence is not authentic, just as a false cause cannot produce a true result.
He who abandons this false vision will abandon the clutches of self-existence. He who abandons the self-grasping of self-existence will attain liberation from suffering and its origins; in addition: he will never turn back. This is why it is essential to achieve the vision of non-existence of self.
Nagarjuna said in Precious Garland:
In short, when we look in the mirror we see our face, but the face we see in the mirror is not a real face, there is no face in the mirror, it is simply a reflection of itself. In the same way, the self and the aggregates appear before us as if they had a true and inherent existence, but they have no singular characteristic or sign affirming their true and inherent existence. It is so evident, so obvious, that even an ordinary person is capable of understanding it via the image of a face reflected in the mirror.
Nagarjuna writes in Precious Garland:
"In the same way that - without the help of a mirror- the image of our face cannot be seen, so the concept of the self exists only by depending on the aggregates."
Nagarjuna writes in Precious Garland:
"The aggregates are not the self, nor are they contained within it. The self is not contained within the aggregates, nor is it separate from them. It is not mixed together with the aggregates such as fire mixes with fuel. Therefore: how can the self exist?»
If we consider self and aggregates as one, then the self would multiply along with the aggregates, but it doesn´t: it always appears as singular. The self is not contained within the aggregates; if it were, the self could be identified as independent from the aggregates. Self and aggregates are not inseparable as fire is from burning firewood; if it were, the self would have to be one with the aggregates. Neither is the self separate from the aggregates. It does not fulfill either of these possibilities: so the self is non-existent. If “I” and “mine” really existed, we would have to find them at some point, but the more we seek, the less we are able to find them. Like a plantain tree or a mirage, both lack essence. The plantain tree has the appearance of a solid tree, but after removing all its leaves (which made it appear like a solid tree), there is nothing. The mirage appears as water from afar, but the closer we come to it, the less water we see.
The vision of emptiness is very deep and very simple; it is a correct vision and so close to us, we have always lived with it. As with our eyelashes: they are always present, but we are unable to see them directly with our eyes because we have always been too close.
As Buddha said:
Form is Emptiness, Emptiness is form. Emptiness does not differ from form, and form does not differ from Emptiness. Likewise feelings, recognitions, volitions and consciousness are empty.
Ordinary beings perceive phenomena as if existing on their own, as if they were something truly solid, thus it is difficult for them to understand that the real existence of all phenomena is like an illusion.
The nectar of Buddha's doctrine is obtained at the moment when we perceive all phenomena as an illusion.
As the Buddha said in the King Sutra of Stable Meditation(King of Samadhi Sutra):
Like a mirage, a city of gandharvas, a magician's tricks, and dreams, any meditation on the signs is devoid of inherent existence. Know thus all phenomena.
Between meditation sessions, we must uphold the idea that the existence of all phenomena is an illusion.
In short: happiness and suffering may have arisen from good or bad circumstances. But when we examine their nature, we find that they arise from a mere set of causes, conditions, and mutual interdependence. Therefore, good or bad circumstances, suffering or happiness are no more than mere designations, they cannot be established according to their own nature, despite the fact that they appear undeniably real. If we analyze the way in which "I" and "others" lack true existence, we will soon avoid generating feelings of unhappiness and attachment.
In the practice of transforming circumstances through vision, we deny the true existence of “I” and “mine”, and what remains is the imputation of self and “mine”. After meditation, we build on this “imputed self” and establish all worldly and non-worldly relationships; holding on to the vision that all phenomena are devoid of true existence, just as a magician casts a spell but does not believe it. We must see the existence of phenomena as it really is.
If you do not understand this vision, you should think: “When I die, all the happiness or sadness I am feeling now will be nothing more than a memory, a dream. It makes no sense to remain attached or hostile, life is so short."
Now I am going to introduce you to the following practice:
The Universal Medicine for Healing All Ills
Jamyang Khyentse Chökyi Lodrö
Homage to the Lama!
Sickness is conceptual thought.
When you are ill, be ill within the Dharmatā (emptiness) nature.
Within the nature of things, there is no illness.
Sickness, without reference—let it be released into all-pervading space.
Sickness is an embellishment of Dharmatā's (emptiness)display,
And the play of intrinsic reality is unceasing.
All that appears to us is sickness,
All sickness is by nature wisdom.
Within this wisdom, settle undistractedly,
And causes and effects of sickness will be purified into all-pervading space.
May all living beings throughout the three worlds
Be spontaneously freed from the sickness of destructive emotions!
When Rabchok was ill, I, the one called Lodrö, composed this in jest. May virtue abound!
(Translated by Adam Pearcey, 2008. Many thanks to Ringu Tulku Rinpoche and Stefan Eckel)
Prayers:
I go for refuge until I am enlightened,
To the Buddha, Dharma and Sanghas,
By the merits created by practicing generosity & other perfections
May I attain the state of the Buddha in order to benefit all beings. (x3)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
MY PRAYER NOW
SHARTSE KHENSUR JANGCHUP CHOEDEN
O Lord Buddha, liberator of all, please manifest your miraculous powers and blessings in this time of uncertainty and pain. Bless those who have died from Covid-19. May their journey after life be peaceful, rewarding, and lead to everlasting peace. You traveled through cities, towns and villages teaching the ultimate wisdom, performing miracles, healing every disease and lethal affliction among humanity. At your command, those who suffered, achieved liberation. Please save us now in the midst of the worldwide spread of Covid-19, so that we can experience your healing love, your goodness, and your joy. Liberate those who are sick from Covid-19. May they regain their optimism, physical strength, and health through self-control, quality health care, love, and your blessings. Free us from the uncertainty, fear, grief and confusion which prevents nations and communities from working together and neighbors from helping one another. Bestow us with love, harmony, compassion, trust and altruism so we will support each other. Liberate us from arrogance and pride, which may make us feel invulnerable towards a disease that knows no borders. Enlighten us with awareness, humility, simplicity, attention and wisdom. Liberate the families of those who are sick or have died. As they worry and grieve, protect them from disease and despair. May they feel your blessings and learn to practice patience. Protect doctors, nurses, researchers, healthcare personnel, police, social workers, and all who seek to heal and help those who are affected and are putting themselves at risk in the process. May your blessings keep them safe, and help them find peace, joy and deep satisfaction in their service to others. Protect the leaders of all nations. Give them the foresight to act with mercy and true concern for the well-being of their people whom they serve. Give them the wisdom to invest in long-term solutions to eliminate the current threat and to prepare for and prevent future threats. Inspire them to work together in order to achieve peace and harmony on Earth. Protect us at home or abroad, surrounded by few or many people suffering from the virus, bless us as we endure and cry, persist and prepare. Transform our anxiety into strength, peace, protection and perseverance.
Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Om Tare Tuttare Ture Soha (x108)
༈"་མོ་ལོ་མ་'ོན་མའི་མཚན་, གས།
Parnashavari Mantra
Prayer - to read before the mantra recitation
༄༅།།2 ལ་བ་4 ན་'ི་ཡེ་ཤེས་8 ་མ་ཡིས།།ཆོ་འ: ལ་; མ་པར་> ལ་པའི་ཤ་ཝ་རི།།"་མོ་གང་གི་འ: ལ་'ིས་ནད་གདོན་བགེགས།།4 ན་B ་ཞི་མཛད་མ་ལ་E ག་འཚལ་ལོ།
Oh Shavari, Miraculous manifestation arising from
The illusory, transcendent wisdom of all the victorious ones,
Goddess who pacifies all disease, harmful influences, and misfortunes
I prostrate myself before you, who calms all.
Parna-Shavari Mantra
ཨེ་པིཤ་G ཱ་པཎ་ཤ་ཝ་རི་སJ ་K ྄ོར་M ་ཤ་མ་ཎ་ཡེ་N ཧO ༽།།
Om Pishatsi Parna-Shavari Sarvazora prashamana yeh soha (x108)
Dedication:
Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
My own body and all that I possess,
My past, present and future virtues--
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
By letting go of all I shall attain Nirvāṇa,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
The Brightly Shining Sun- A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra- by Patrul Rinpoche
May the beings of any place
Who suffer in body or mind
Due to these virtuous merits,
Experience immense joy and happiness.
May all beings who are ill
Be freed swiftly from all their ailings,
May all diseases that afflict beings
Disappear completely and for all times.
In the Paradise of Snowy Mountains
You are the source of all goodness and happiness
Oh mighty Tenzin Gyatso, Chenrezig,
Please remain with us until the end of Samsara.
As Manjushri, the all-knowing hero,
And as Samantabhadra,
May I learn to follow their example.
I fully dedicate my roots of virtue.
All the Buddhas of the three times
Offer their dedication and greatest praise,
Thus I dedicate my virtues
As did Samantabhadra.
I dedicate all virtues I have since accumulated
For the benefit of the teachings and of all beings
And – above all - may the essential teachings
of the Venerable Lobzang Dragpa shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 03.31.2020
Thoughts for these days of confinement
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate more altruistic, kind and wise minds, accepting the ever-changing circumstances of our condition.
I continue my condolences to the families of those who have died due to this pandemic; furthermore, may the sick as well as their families be accompanied by all my prayers and good wishes
I continue to thank all the people who have offered their lives day and night, caring for the sick and for all of us. They have done so without fear, and with an immeasurable love for us - so that we can continue in our homes. It is to you I also dedicate my prayers and best wishes.
We have now spent two weeks without leaving our homes, no receiving and giving warm hugs or kisses, no seeing our loved ones, no being fussy with our peers, not being picky on our travels, no ranting about anything, no honking the horn in the streets; no beers at a bar, no meetings at the flamenco club to discuss football and politics, no freedom of movement and our lives resemble a Big Brother contest. Leading such a different life all of a sudden can be quite difficult and hard. But it would be even worse if we didn´t accept it, and we would be continuously unhappy. On top of that, being social beings, it is hard for us to practice social distancing. In order to overcome these difficulties, we should stay connected with others not only through the internet but also through INNERNET (Internal Networks such as benevolent love and universal compassion).
As Frida Kahlo said:
I'm still unwell, and will probably get worse, but I'm learning to be alone, and that's already an advantage and a small triumph.
I trust you to have faced this stormy weather with good will and without mental disturbances. But in case you have been struggling, I want to tell you a story here:
One morning, upon waking, a farmer and his son realized that their horse had run off. And since news travel fast, as soon as their neighbors found out what had happened, they exclaimed: what bad luck!, To which the farmer replied: We shall see. A few days later, the mare returned home, accompanied by a magnificent stallion. The neighbors called out: how beautiful! To which the farmer replied: We shall see. The farmer's son mounted the stallion, but the horse began to buck and ended up knocking down the young man while he tried to control it. The boy suffered a broken leg and the neighbors lamented: how terrible! To which the farmer once again replied: Wes shall see. Then, war broke out and the army recruited all of the village´s young men - except the farmer's son, due to his leg injury. The neighbors congratulated the farmer, who shrugged his shoulders and repeated again: We shall see. The farmer knew that nothing remains forever, and that all life events are also transitory.
Of all adversities that occur in our life, some are inevitable and others are unnecessary because we create them; therefore let us abandon our anger and take advantage of this moment to cultivate empathy and increase the power of Bodhicitta.
Of course, everything flows, nothing stays the same, just as life itself is hurtling toward the end, so this storm will also pass, we will return to normal life and a better time will come. Cheer up, everyone!
I still don't want to overwhelm you at this particularly sensitive time. My intention in writing this text is I would like to “do my bit” during this time of uncertainty. Also, I don't want you to break your good habit of following the path of Dharma, I just want you to“be as happy as a clam”.
As George Sand says:
I love you in order to love you and not to be loved, since nothing pleases me more than seeing you happy.
Transforming adverse circumstances into the path to enlightenment:
1.Transforming circumstances with our thoughts
2.Transforming circumstances with our vision
Earlier, I explained how to transform circumstances with our thoughts; today we will look at how to transform circumstances with our vision.
At first, this practice may seem strange and difficult, but if we practice with full of love and awareness, it can bring us true peace of mind, shelter and resilience in a turbulent time such as now. So it pays off to keep steady with this practice, even if it seems somewhat strange or not genuine.
We all have something in common, and that is: we all want to be happy and we wish for this happiness to be ever-lasting; but during our life in Samsara, only few occasions allow us to savour joy and well-being to our complete satisfaction; instead we will suffer unceasing misfortunes and degradations.
Buddha gave us four key steps to come out of a miserable life in his first speech:
- Diagnose the disease. 2. Renounce its origin. 3. Achieve health. 4. Apply the remedy.
So we yearn for happiness, but we must keep vigilant about suffering because it is suffering that will absorb our lives. So don't be too obsessed with finding happiness, but rather strive to eliminate suffering, Once you are not immersed in suffering, you will find enough time to define happiness. Just as when we defeat our enemy, victory is ours, so too will happiness come when it´s your turn. Of course we know that happiness exists, but we don't know where it resides; like a drunkard, who knows he has a home, but he doesn't know his way there.
As José Saramago says,
We have been blind because we have not seen the selfishness and indifference dominating our society.
This is what Covid-19 is teaching us: to see our own selfishness from up close, and realize that being selfish is being foolish. It unveils the essential wisdom: that we should be humble because we are very fragile. Even a microorganism is capable of turning the entire world upside down, and we may find it hard to believe, but it is the truth. Being altruistic makes more sense than being greedy, we observe gestures of solidarity and unity among people, which gives us the strength and hope to overcome this global catastrophe and prevents us from feeling alone in these difficult times.
They say we live in an individualistic society: fortunately, the word individual comes from the word indivisible, referring to the fact that we are all interdependent. Unity and compassion are better suited to our very nature. Covid-19 came to teach us all this, but the method of teaching is too severe.
Why do we become so attached to the suffering of Samsara and find it so difficult to come out of? It´s because we have grown fond of Samsara and got accustomed to suffering its abuse; we become submissive, lacking the courage to stand up against its injustices and to renounce suffering and delusion. In truth, we don´t deserve self-martyrdom; instead, we deserve to remain happy because it is the best option for life! However, if we go on - without removing the cataract from the eye of wisdom- we merely allow ourselves to be led by self-delusion.
Before we even become attached, we cling to a pronounced sense of self. We think: my partner, my family, my social position, my possessions, my health, etc. We consider these objects to exist inherently and independently. As a result, we become attached to what we believe is inherently ours. This is the greatest possible delusion in the world.
This delusion arises from ignorance, and only the light of wisdom is able to dispel said ignorance.
Imagine you are a person with a phobia of snakes, and one dark afternoon you enter our room. Upon entering, you see – next to the window – a gray tie moving in the wind. However, you believe it is a snake. The reality is: it is not a snake but a tie from Woolworths, but at the time, you experience it as if it were real and you feel all the anguish. You become paralyzed or hysterical, until your partner, free from this phobia, bravely turns on the light. The moment the light comes on, you will be relieved to see: there was no snake, it was only your own confused mind which made you see one. This is exactly what happens to us while we live in Samsara: when we come across objects caused by the three poisons, we feel that they are true and exist independently - but in reality they are completely different things, just like the tie and the snake. The tie is never the same as the snake, they are two different phenomena. But despite them being different, our own erroneous belief lets us experience the situation as real, tormenting us.
As Nagarjuna says:
“Since the perfect Buddha said that the world has ignorance as its cause, why would it not be correct to say that this world exists [due to] its conception?”
As Lama Tsongkapa says:
Thus, when delusion perceives objects as established in their own nature, if the object is pleasing to one´s mind: desire is generated by observing it. If it appears as unpleasant to one´s mind, anger is generated towards it. If the object appears neither pleasant nor unpleasant, a state of indifference is generated, inciting ignorance.
As Nagarjuna says:
Why would the strong poison of afflictive emotions not arise in those whose minds have as their base [an inherently existing object]? Even though [the object] is ordinary, [their minds] are gripped by the snake of affective emotions.
As Dharmakirti says:
In one who observes identity, there is always adherence to the self. Because of this attachment, there is clinging to pleasure, and because of this clinging, defects are hidden and advantages are exaggerated, creating strong attachment. “What is mine” is considered the means to achieving [pleasure]. Therefore, as long as there is attachment to identity we will continue to be caught in cyclical existence.
At first, the self - which is the object of observation of the thought "I" - is conceived as existing on its own accord, and an attachment to identity is generated. This generates attachment to the pleasure of the self. Since the pleasure of the self is not independent, but depends on “what is mine”, attachment grows to “what is mine”, making it possible to hide its defects and focus on its advantages. So, “mine” is accepted as a means for the self to achieve pleasure. Thus afflictive emotions are produced, on whose basis actions are carried out, and these actions – in turn - establish our connection with cyclical existence.
It is said in the Sutra requested by Anavatapta:
Anything produced by conditions is not produced; it has no nature of production. I say that anything which is a result of circumstances, is empty. Whoever understands emptiness is rigorous.
As Nagarjuna says:
By eliminating distressing actions and emotions, there is liberation. Afflicting actions and emotions [arise] from conception [inappropriate mental application]. Which arises from fictitious elaborations [conceptions of true existence]. Fictional elaborations cease by [cultivating knowledge of] emptiness.
A Buddhist mind is capable of venerating a person leading a lifestyle as ascetic and simple as Ananda - or maybe Saint Francis of Assisi -, and is at the same time capable of venerating a person leading such a sophisticated and abundant lifestyle as the Bodhisattva Manjushri, whose robes are decorated with precious stones, wearing ornaments, earrings, a crown, etc., as if he were a young billionaire. It can venerate one as compassionate and loving as the Bodhisattva Avalokistesvara – with his tearful expression, feeling the pain of all beings at all times - and at the same time it may venerate one as angry and wrathful as the Bodhisattva Vajrapani, whose fury so powerful that it draws fire from his body. It may venerate the goddess of arts, Sarasvati, young and beautiful like a supermodel; but is has the courage to also venerate the old Dakini (companion of Saraha, the great yogi of Nalanda) who led such a miserable lifestyle that saw her carving arrows in the mornings and prostituting herself at night.
Although our object of veneration contains so many paradoxes, a Buddhist awareness stays unwavering, incontrovertible, truthful, luminous, free of obstacles, free from extreme visions – feeling merely compassion and love towards everything, thanks to the deep vision of wisdom it perceives: that all phenomena are devoid of intrinsic existence.
As Maitreya says:
(The awareness) is not to be found within the extremes of one side or the other, Nor between these two, Because times are understood as equality, (This) is affirmed as the perfection of knowledge.
This means that by the power of the wisdom which perceives impermanence, the Buddhist mind lives without clinging to sensory pleasures, nor is it stuck in the peace of Nirvana. Thanks to mighty and compassionate wisdom, it is neither lost in the middle, because of the wisdom which perceives emptiness; therefore it is not stuck anywhere, but will surely go beyond suffering, maintaining an infallible vision.
Maitreya said in Ornament of Clear Realization:
“Nothing can be removed from this and nothing lighter can be added. Reality must be seen as it really is. Whoever sees the ultimate reality is liberated.”
We must meditate on this vision of emptiness. But when a beginner reflects on the idea of emptiness, it can provoke a feeling of insecurity caused by the ego itself. The reason is that we are so accustomed to living with pain that it´s difficult for us to let go of it, although we always wonder what life would be like without pain.
The wise do not experience this hesitation, instead they feel satisfaction and steadiness in being able to free themselves from all types of suffering and miserable states.
As Nagarjuna says:
"You may fear that which produces pain and suffering, but emptiness pacifies suffering. Why then be fearful? It is absurd to be afraid, but appropriate to acquire that a vision of emptiness.
If the self existed in an inherent way, it could cause you fear, however, the ego is empty and lacks a separate identity; If the self had its inherent existence, you could be fearful of this or that, but since the self does not exist: Who then is he who is afraid?”
Our compassionate teacher, Buddha, taught us about emptiness so that we could free ourselves from all types of fear and miserable states. Furthermore, he observed that all fear and anguish arise from the false perception that the self, “I”, and “mine” are of intrinsic existence.
Arya Chandrakirti in the Madhayamakavtara:
"The yogi perceives that all the disturbing conceptions, as well as all negative aspects of existence, arise from the idea of the transitory aggregates, such as: the disturbed mind who conceives that “I” and “mine” exist inherently. The yogi, having come to realize that these ideas relate to the ego as its object, hence denies this very same ego and its inherent existence.”
For the one who wants to be free from the bonds of counterproductive emotions, it is essential to develop the vision that the self is devoid of inherent existence. With the right vision - which perceives that neither self nor ego exist inherently- all false and disturbed visions disappear; just as when heat arises, cold disappears as a result, and with it all the unpleasant sensations it produces.
Nagarjuna said in The Sixty Stanzas on Reasoning:
“Buddha explained that the transitory world has its origin in ignorance. So how can we deny that everything depends on conceptual perceptions? »
This means that everything depends on our projections.
To illustrate this, I will tell you a story that occurred in 11thcentury Tibet. At that time, there lived a very wise woman named Machiken who wanted to instruct her son; so she went to find a human corpse and when she had found one, she put it in a sack, closed it up and handed it to her son instructing him: Sleep upon this sack as if it were your pillow tonight.
What is in this sack? A goat carcass. The son thought that since it was a goat carcass, he didn´t mind doing what his mother asked him to do. The next morning, the mother came and asked him: How did you sleep? - Very well, said the son, handing his mother the sack.
The mother went out again – but this time, looking for a goat carcass. Once she had found one, she did exactly as the day before, handing it to her son and saying: - Sleep upon this sack as if it were your pillow tonight. -What's in this sack? – It is the corpse of a man. This frightened the son a lot, but he was a good disciple and had complete trust in his mother and did as he was told, without protest. However, that night he could not fall asleep. The next morning, his mother asked him, "How did you sleep?" -I have not slept at all. Then his mother asked him to open both sacks. In the first sack - with which he had slept well the night before -he found a man's corpse. When he opened the other, he found only the goat carcass.
In reality: fear, aversion, attachment, etc., are false mental projections. The perception of the existence of “I” and “mine” are false perceptions. They only exist in a conventional way in the mind of one who does not analyze, but ultimately they are non-existent. If they existed as ultimate truth, the Buddhas would have observed them with direct vision in their meditation, but they never did.
The intrinsic existence of “I” and “mine” is a false existence, because they do not truly exist. They do not truly exist because the origin of their existence is not authentic, just as a false cause cannot produce a true result.
He who abandons this false vision will abandon the clutches of self-existence. He who abandons the self-grasping of self-existence will attain liberation from suffering and its origins; in addition: he will never turn back. This is why it is essential to achieve the vision of non-existence of self.
Nagarjuna said in Precious Garland:
- As it is said:“ The image of our face is seen reflected in a mirror and is thus dependent; it does not really exist as a face”. Just as the concept of self exists depending on the aggregates, it does not have a true existence - like the image of one's own face reflected in a mirror."
In short, when we look in the mirror we see our face, but the face we see in the mirror is not a real face, there is no face in the mirror, it is simply a reflection of itself. In the same way, the self and the aggregates appear before us as if they had a true and inherent existence, but they have no singular characteristic or sign affirming their true and inherent existence. It is so evident, so obvious, that even an ordinary person is capable of understanding it via the image of a face reflected in the mirror.
Nagarjuna writes in Precious Garland:
"In the same way that - without the help of a mirror- the image of our face cannot be seen, so the concept of the self exists only by depending on the aggregates."
Nagarjuna writes in Precious Garland:
"The aggregates are not the self, nor are they contained within it. The self is not contained within the aggregates, nor is it separate from them. It is not mixed together with the aggregates such as fire mixes with fuel. Therefore: how can the self exist?»
If we consider self and aggregates as one, then the self would multiply along with the aggregates, but it doesn´t: it always appears as singular. The self is not contained within the aggregates; if it were, the self could be identified as independent from the aggregates. Self and aggregates are not inseparable as fire is from burning firewood; if it were, the self would have to be one with the aggregates. Neither is the self separate from the aggregates. It does not fulfill either of these possibilities: so the self is non-existent. If “I” and “mine” really existed, we would have to find them at some point, but the more we seek, the less we are able to find them. Like a plantain tree or a mirage, both lack essence. The plantain tree has the appearance of a solid tree, but after removing all its leaves (which made it appear like a solid tree), there is nothing. The mirage appears as water from afar, but the closer we come to it, the less water we see.
The vision of emptiness is very deep and very simple; it is a correct vision and so close to us, we have always lived with it. As with our eyelashes: they are always present, but we are unable to see them directly with our eyes because we have always been too close.
As Buddha said:
Form is Emptiness, Emptiness is form. Emptiness does not differ from form, and form does not differ from Emptiness. Likewise feelings, recognitions, volitions and consciousness are empty.
Ordinary beings perceive phenomena as if existing on their own, as if they were something truly solid, thus it is difficult for them to understand that the real existence of all phenomena is like an illusion.
The nectar of Buddha's doctrine is obtained at the moment when we perceive all phenomena as an illusion.
As the Buddha said in the King Sutra of Stable Meditation(King of Samadhi Sutra):
Like a mirage, a city of gandharvas, a magician's tricks, and dreams, any meditation on the signs is devoid of inherent existence. Know thus all phenomena.
Between meditation sessions, we must uphold the idea that the existence of all phenomena is an illusion.
In short: happiness and suffering may have arisen from good or bad circumstances. But when we examine their nature, we find that they arise from a mere set of causes, conditions, and mutual interdependence. Therefore, good or bad circumstances, suffering or happiness are no more than mere designations, they cannot be established according to their own nature, despite the fact that they appear undeniably real. If we analyze the way in which "I" and "others" lack true existence, we will soon avoid generating feelings of unhappiness and attachment.
In the practice of transforming circumstances through vision, we deny the true existence of “I” and “mine”, and what remains is the imputation of self and “mine”. After meditation, we build on this “imputed self” and establish all worldly and non-worldly relationships; holding on to the vision that all phenomena are devoid of true existence, just as a magician casts a spell but does not believe it. We must see the existence of phenomena as it really is.
If you do not understand this vision, you should think: “When I die, all the happiness or sadness I am feeling now will be nothing more than a memory, a dream. It makes no sense to remain attached or hostile, life is so short."
Now I am going to introduce you to the following practice:
The Universal Medicine for Healing All Ills
Jamyang Khyentse Chökyi Lodrö
Homage to the Lama!
Sickness is conceptual thought.
When you are ill, be ill within the Dharmatā (emptiness) nature.
Within the nature of things, there is no illness.
Sickness, without reference—let it be released into all-pervading space.
Sickness is an embellishment of Dharmatā's (emptiness)display,
And the play of intrinsic reality is unceasing.
All that appears to us is sickness,
All sickness is by nature wisdom.
Within this wisdom, settle undistractedly,
And causes and effects of sickness will be purified into all-pervading space.
May all living beings throughout the three worlds
Be spontaneously freed from the sickness of destructive emotions!
When Rabchok was ill, I, the one called Lodrö, composed this in jest. May virtue abound!
(Translated by Adam Pearcey, 2008. Many thanks to Ringu Tulku Rinpoche and Stefan Eckel)
Prayers:
I go for refuge until I am enlightened,
To the Buddha, Dharma and Sanghas,
By the merits created by practicing generosity & other perfections
May I attain the state of the Buddha in order to benefit all beings. (x3)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
MY PRAYER NOW
SHARTSE KHENSUR JANGCHUP CHOEDEN
O Lord Buddha, liberator of all, please manifest your miraculous powers and blessings in this time of uncertainty and pain. Bless those who have died from Covid-19. May their journey after life be peaceful, rewarding, and lead to everlasting peace. You traveled through cities, towns and villages teaching the ultimate wisdom, performing miracles, healing every disease and lethal affliction among humanity. At your command, those who suffered, achieved liberation. Please save us now in the midst of the worldwide spread of Covid-19, so that we can experience your healing love, your goodness, and your joy. Liberate those who are sick from Covid-19. May they regain their optimism, physical strength, and health through self-control, quality health care, love, and your blessings. Free us from the uncertainty, fear, grief and confusion which prevents nations and communities from working together and neighbors from helping one another. Bestow us with love, harmony, compassion, trust and altruism so we will support each other. Liberate us from arrogance and pride, which may make us feel invulnerable towards a disease that knows no borders. Enlighten us with awareness, humility, simplicity, attention and wisdom. Liberate the families of those who are sick or have died. As they worry and grieve, protect them from disease and despair. May they feel your blessings and learn to practice patience. Protect doctors, nurses, researchers, healthcare personnel, police, social workers, and all who seek to heal and help those who are affected and are putting themselves at risk in the process. May your blessings keep them safe, and help them find peace, joy and deep satisfaction in their service to others. Protect the leaders of all nations. Give them the foresight to act with mercy and true concern for the well-being of their people whom they serve. Give them the wisdom to invest in long-term solutions to eliminate the current threat and to prepare for and prevent future threats. Inspire them to work together in order to achieve peace and harmony on Earth. Protect us at home or abroad, surrounded by few or many people suffering from the virus, bless us as we endure and cry, persist and prepare. Transform our anxiety into strength, peace, protection and perseverance.
Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Om Tare Tuttare Ture Soha (x108)
༈"་མོ་ལོ་མ་'ོན་མའི་མཚན་, གས།
Parnashavari Mantra
Prayer - to read before the mantra recitation
༄༅།།2 ལ་བ་4 ན་'ི་ཡེ་ཤེས་8 ་མ་ཡིས།།ཆོ་འ: ལ་; མ་པར་> ལ་པའི་ཤ་ཝ་རི།།"་མོ་གང་གི་འ: ལ་'ིས་ནད་གདོན་བགེགས།།4 ན་B ་ཞི་མཛད་མ་ལ་E ག་འཚལ་ལོ།
Oh Shavari, Miraculous manifestation arising from
The illusory, transcendent wisdom of all the victorious ones,
Goddess who pacifies all disease, harmful influences, and misfortunes
I prostrate myself before you, who calms all.
Parna-Shavari Mantra
ཨེ་པིཤ་G ཱ་པཎ་ཤ་ཝ་རི་སJ ་K ྄ོར་M ་ཤ་མ་ཎ་ཡེ་N ཧO ༽།།
Om Pishatsi Parna-Shavari Sarvazora prashamana yeh soha (x108)
Dedication:
Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
My own body and all that I possess,
My past, present and future virtues--
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
By letting go of all I shall attain Nirvāṇa,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
The Brightly Shining Sun- A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra- by Patrul Rinpoche
May the beings of any place
Who suffer in body or mind
Due to these virtuous merits,
Experience immense joy and happiness.
May all beings who are ill
Be freed swiftly from all their ailings,
May all diseases that afflict beings
Disappear completely and for all times.
In the Paradise of Snowy Mountains
You are the source of all goodness and happiness
Oh mighty Tenzin Gyatso, Chenrezig,
Please remain with us until the end of Samsara.
As Manjushri, the all-knowing hero,
And as Samantabhadra,
May I learn to follow their example.
I fully dedicate my roots of virtue.
All the Buddhas of the three times
Offer their dedication and greatest praise,
Thus I dedicate my virtues
As did Samantabhadra.
I dedicate all virtues I have since accumulated
For the benefit of the teachings and of all beings
And – above all - may the essential teachings
of the Venerable Lobzang Dragpa shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 03.31.2020